Numbers 19:19
The man who is ceremonially clean is to sprinkle the unclean person on the third day and on the seventh day. After he purifies the unclean person on the seventh day, the one being cleansed must wash his clothes and bathe in water, and that evening he will be clean.
The man who is clean
This phrase refers to an individual who is ceremonially pure according to the laws given by God to the Israelites. In the Hebrew context, the word for "clean" is "tahor," which signifies purity and ritual cleanliness. This cleanliness is not just physical but also spiritual, symbolizing a state of being that allows one to approach God. The role of the clean man is crucial, as he acts as an intermediary in the purification process, reflecting the importance of holiness and separation from sin in the community.

is to sprinkle
The act of sprinkling is a ritualistic gesture that signifies purification and sanctification. The Hebrew word "zaraq" is used here, which means to scatter or sprinkle. This action is symbolic of the cleansing power of God, who alone can purify and make holy. It is a physical representation of a spiritual truth, emphasizing the need for divine intervention in the cleansing from sin and impurity.

the unclean one
This refers to a person who has become ritually impure, often through contact with a dead body, as outlined in the broader context of Numbers 19. The Hebrew term "tame" denotes impurity or defilement, which separates an individual from the community and from God. This separation underscores the seriousness of sin and the need for atonement and reconciliation.

on the third and seventh days
The specific timing of the purification process is significant. The number three often symbolizes completeness or divine perfection in the Bible, while seven is frequently associated with spiritual perfection and completion. These days mark the stages of the purification process, reflecting God's order and the thoroughness required to restore purity.

After he purifies the defiled person
The purification process is a collaborative effort between the clean man and the defiled person. The Hebrew word for "purifies" is "chata," which means to cleanse or make atonement. This highlights the necessity of both human obedience and divine grace in the process of sanctification.

on the seventh day
The seventh day marks the completion of the purification process, symbolizing rest and restoration. It is reminiscent of the Sabbath, a day of rest and holiness, pointing to the ultimate rest and purity found in God.

the one being cleansed must wash his clothes and bathe in water
This requirement emphasizes the importance of both external and internal purification. Washing clothes and bathing in water are symbolic acts of cleansing, representing the removal of impurity and sin. Water, in biblical symbolism, often represents the Word of God and the Holy Spirit, both of which are essential for spiritual cleansing and renewal.

and he will be clean by evening
The completion of the purification process by evening signifies a new beginning. In the Hebrew understanding, a new day begins at sunset, symbolizing a fresh start and renewed fellowship with God. This reflects the transformative power of God's cleansing, which restores individuals to a state of purity and communion with Him.

Persons / Places / Events
1. The Clean Man
This individual is ceremonially clean and responsible for performing the purification ritual. He represents those who are set apart for God's service and are able to assist others in their spiritual cleansing.

2. The Unclean Person
This person has become ceremonially unclean, often due to contact with a dead body, and requires purification to re-enter the community and worship.

3. The Third and Seventh Days
Specific days in the purification process that symbolize completeness and divine order, reflecting God's structured approach to holiness.

4. Purification Ritual
A process involving the sprinkling of water mixed with the ashes of a red heifer, symbolizing the removal of impurity and restoration to a state of holiness.

5. Evening
The time by which the unclean person is considered clean after following the prescribed rituals, marking a new beginning and restoration.
Teaching Points
The Importance of Ritual Purity
The Old Testament laws on cleanliness highlight God's holiness and the need for His people to be set apart. While we no longer follow these rituals, they remind us of the importance of spiritual purity in our lives.

Symbolism of Water and Cleansing
Water is a powerful symbol of cleansing and renewal. In the New Testament, baptism represents our spiritual cleansing and new life in Christ.

Community Responsibility
The clean man's role in the purification process underscores the importance of community in our spiritual journey. We are called to support and guide one another towards holiness.

The Role of Obedience
The detailed instructions for purification teach us the value of obedience to God's commands. Our willingness to follow God's guidance reflects our trust in His wisdom.

Spiritual Renewal
Just as the unclean person is restored by evening, we too can experience spiritual renewal and restoration through repentance and faith in Christ.
Bible Study Questions
1. How does the role of the clean man in Numbers 19:19 reflect our responsibility to help others in their spiritual journey today?

2. In what ways does the purification process in Numbers 19 point to the ultimate cleansing we receive through Jesus Christ?

3. How can we apply the principles of ritual purity and holiness in our daily lives, even though we no longer follow Old Testament purification laws?

4. What does the symbolism of water in the purification ritual teach us about the significance of baptism in the New Testament?

5. How can we ensure that our spiritual community supports one another in maintaining purity and holiness before God?
Connections to Other Scriptures
Leviticus 14
This chapter outlines the purification process for lepers, which also involves a series of rituals and days of waiting, emphasizing the importance of ritual purity in the Old Testament.

Hebrews 9
This passage discusses the limitations of the Old Testament purification rituals and points to Christ's ultimate sacrifice as the true means of cleansing from sin.

Psalm 51
David's plea for cleansing and a pure heart reflects the spiritual significance of purification beyond the physical rituals.
Purge Me with Hyssop, and I Shall be CleanW. Binnie Numbers 19:1-10, 17-19
Defilement from the DeadD. Young Numbers 19:1-22
The Law of the Red Heifer AppliedD. G. Watt, M. A.Numbers 19:1-22
The Ordinance of the Red HeiferW. Jones.Numbers 19:1-22
The Ordinance of the Red HeiferJ. M. Gibson, D. D.Numbers 19:1-22
The Red HeiferSpurgeon, Charles HaddonNumbers 19:1-22
The Red Heifer a Wilderness TypeC. H. Mackintosh.Numbers 19:1-22
The Red Heifer an Analogue of the ChristW. Jones.Numbers 19:1-22
The Water of Purification, and its LessonsE.S. Prout Numbers 19:1-22
People
Aaron, Eleazar, Israelites, Moses
Places
Wilderness of Paran
Topics
Bathe, Bathed, Bathing, Clean, Cleanse, Cleansed, Clothes, Clothing, Evening, Garments, Purify, Seventh, Sprinkle, Sprinkled, Third, Thus, Unclean, Uncleanness, Wash, Washed, Washing
Dictionary of Bible Themes
Numbers 19:1-22

     7340   clean and unclean

Numbers 19:10-20

     7416   purification

Numbers 19:11-21

     8325   purity, nature of

Numbers 19:17-20

     4470   hyssop

Numbers 19:17-21

     7426   ritual washing

Numbers 19:18-21

     7454   sprinkling

Library
Nor, in that the Law Orders a Man to be Purified Even after Intercourse...
23. Nor, in that the Law orders a man to be purified even after intercourse with a wife, doth it show it to be sin: unless it be that which is allowed by way of pardon, which also, being in excess, hinders prayers. But, as the Law sets [1999] many things in sacraments and shadows of things to come; a certain as it were material formless state of the seed, which having received form will hereafter produce the body of man, is set to signify a life formless, and untaught: from which formless state,
St. Augustine—On the Good of Marriage

Fifth Sunday in Lent
Text: Hebrews 9, 11-15. 11 But Christ having come a high priest of the good things to come, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, 12 nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the holy place, having obtained eternal redemption. 13 For if the blood of goats and bulls, and the ashes of a heifer sprinkling them that have been defiled, sanctify unto the cleanness of the flesh:
Martin Luther—Epistle Sermons, Vol. II

Li. Dining with a Pharisee, Jesus Denounces that Sect.
^C Luke XI. 37-54. ^c 37 Now as he spake, a Pharisee asketh him to dine with him: and he went in, and sat down to meat. [The repast to which Jesus was invited was a morning meal, usually eaten between ten and eleven o'clock. The principal meal of the day was eaten in the evening. Jesus dined with all classes, with publicans and Pharisees, with friends and enemies.] 38 And when the Pharisee saw it, he marvelled that he had not first bathed himself before dinner. [The Pharisee marveled at this because
J. W. McGarvey—The Four-Fold Gospel

Jesus' Triumphal Entry into Jerusalem.
(from Bethany to Jerusalem and Back, Sunday, April 2, a.d. 30.) ^A Matt. XXI. 1-12, 14-17; ^B Mark XI. 1-11; ^C Luke XIX. 29-44; ^D John XII. 12-19. ^c 29 And ^d 12 On the morrow [after the feast in the house of Simon the leper] ^c it came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, ^a 1 And when they came nigh unto Jerusalem, and came unto Bethphage unto { ^b at} ^a the mount of Olives [The name, Bethphage, is said to mean house of figs, but the
J. W. McGarvey—The Four-Fold Gospel

John the Baptist's Person and Preaching.
(in the Wilderness of Judæa, and on the Banks of the Jordan, Occupying Several Months, Probably a.d. 25 or 26.) ^A Matt. III. 1-12; ^B Mark I. 1-8; ^C Luke III. 1-18. ^b 1 The beginning of the gospel [John begins his Gospel from eternity, where the Word is found coexistent with God. Matthew begins with Jesus, the humanly generated son of Abraham and David, born in the days of Herod the king. Luke begins with the birth of John the Baptist, the Messiah's herald; and Mark begins with the ministry
J. W. McGarvey—The Four-Fold Gospel

Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution
John Edgar McFadyen—Introduction to the Old Testament

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